Preface to the first volume of the Works of St. Theodore the Studite

Readers of the series “Complete Collection of the Works of the Holy Fathers of the Church and Church Writers in Russian Translation” are invited to the first volume of the Works of St. Theodore the Studite (the fifth volume of the series), containing moral and ascetic Works. These works of St. Theodore the Studite (759–826) were published after two volumes of the Works of St. Basil the Great (IV century). And we did not choose this order by chance. With a visible “chronological leap” of four centuries, spiritual and practical continuity is preserved - both between the activities of the holy fathers themselves and between the eras in which they lived. Saint Basil did a lot for the development of monasticism, while Saint Theodore the Studite returned Eastern Christian monasticism to the original principles of community life, that is, to the path set by Saint Basil the Great. Therefore, both Saint Basil and Saint Theodore are called legislators for monks 1 . The Monk Theodore was an ardent admirer and thoughtful reader of the works of St. Basil 2, and tried to implement their provisions in the practical life of his monasteries. In total - according to J. Leroy's calculations - St. Theodore mentions Saint Basil in his works 78 times 3 . The influence of Saint Basil on Saint Theodore is manifested primarily in defining the essence of monasticism as “pleasing to God,” the unforgiving “life according to the commandments of the Lord.” In the person of St. Theodore and the Studite tradition, there was a revival of the principles of the ascetic heritage of St. Basil in Byzantium in the 8th-9th centuries 4 . As can be seen from the literature about St. Theodore, he became a generally recognized authority of Byzantine monasticism of his era: St. “Theodore in the 9th century. was... an example of strict monastic life... His influence on the historical paths of monasticism turned out to be equally significant. Having endured the severe persecution of the iconoclastic period, Byzantine monasticism acquired the glory of martyrdom, and in Orthodox circles its authority was often much higher than the authority of the wavering clergy.”5 Orthodox monasticism of that time, in addition to carrying out its usual ascetic ministry, actively fought, as in previous eras of trinitarian and Christological disputes, for acrivia in the field of dogma and moral and canonical discipline in the Church and society 6 . The Monk Theodore himself suppressed as much as he could the desire of some Byzantine emperors to subjugate the Church, defended the traditional idea of ​​\u200b\u200bthe “symphony,” which presupposes independence and harmonious coexistence of ecclesiastical and secular authorities. It is therefore not surprising that, due to his fundamentally strict position, the holy father was expelled from his monasteries three times: in 796–797, in 809–811 and in 815–820; in total he spent at least ten years in exile. However, such a stormy and turbulent life did not prevent St. Theodore from becoming a major reformer of contemporary Byzantine monasticism and a prolific ascetic author. At the invitation of Empress Irina in 799, the Monks Theodore and Plato, together with a significant part of the brethren of the Sakkudion monastery, settled in the Studite monastery in Constantinople, which was half-abandoned by that time. With their appearance, the monastery became an important center of monastic life in the capital 7. The German publisher of the letters of St. Theodore, Georgios Fatouros, rightly calls the first ten years of the Studian period “the most productive and happiest years of his life” 8 . The Monk Theodore died on November 11/24, 826 on the island of Prinkipo in the Sea of ​​Marmara, where he was buried. After the death of Emperor Theophilus in 843 and the end of the iconoclastic persecution, the relics of St. Theodore were solemnly transferred on January 26/February 8, 845 to the Studian Monastery of Constantinople and placed in the tomb of his uncle, St. Plato, along with the relics of his brother, St. Joseph, Archbishop of Thessalonica. Since then, on this day the Church has celebrated the transfer of the venerable relics of St. Theodore, as well as the memory of his brother, Archbishop Joseph (died in 830). After the death of St. Theodore, the Studite monastery still had a long and rich history of its existence 9 . In 1204, during the sack of Constantinople by the Crusaders, the monastery was badly damaged, and after the capture of the city by the Turks in 1453, the monastery was turned into a stable for one of the Turkish military leaders and was abandoned; Since the 18th century, a Muslim “monastery” of dervishes – wandering pilgrims – has been established in it. In 1909, with the permission of the Turkish authorities, archaeologists from the Russian Archaeological Institute in Constantinople, under the leadership of Byzantine scholar F.I. Uspensky, carried out excavations here, since “back in the middle of the 19th century. A. N. Muravyov drew attention to the fact that near the wall of the right nave of the basilica “there is an unknown tomb, perhaps of one of the great Studites or a renovator of Caesar.” The same author further noted that in the Studite Basilica there is “another vast marble slab, with two sculptured crosses, which is now leaning against the wall inside the mosque and, as the dervishes told us, was taken out from the middle of the church platform when they built a raised floor on top for their crazy dances. This board covered seven tombs.” Having asked the question: “Who are these immortal deceased, over whom the frantic foot of the dervishes now dances inside the former church of the Forerunner, as the frantic Herodias once danced for its head?” - A. N. Muravyov made a bold assumption, expressing the idea that “blessed Theodore himself, or Joseph the hymn-writer, or Patrick Studius” may be buried here. A few decades later, A.N. Muravyov’s guess was brilliantly confirmed. In 1909, during excavations carried out by employees of the institute in the eastern part of the right nave of the basilica, marble tombs of the abbots of the Studite monastery were discovered, and in the tombs - the remains of abbots dressed in black monastic robes; Among them were the relics of St. Theodore the Studite. A crypt was also found in which the bones of ordinary inhabitants of the monastery were stored” 10. The uniqueness of St. Theodore is revealed in the versatility of his talents and activities. The holy father’s ecclesiastical and literary talent was manifested, in particular, in the creation of many works, including the “Acts” - “Great” (three books or parts) and “Small”. The existence of these works is already reported to us by the ancient Life of the 9th century 11. In modern pathological science, the prevailing opinion is that the “Small Announcement” was created after the third book of the “Great Announcement”, that is, in the years 815–820 12, therefore the editors considered it necessary to change the sequence of works adopted in the pre-revolutionary edition of “The Works of St. Theodore the Studite in Russian Translation” (2 vols. St. Petersburg, 1906–1908. Further – TFS) and, guided by chronological order, first offer to the attention of readers three books (parts) of the “Great Announcement”. “The catechetical teachings of Theodore the Studite enjoyed wide fame and authority in Byzantium and beyond... This especially applies to the Small Catechism... The Large Catechism was less widespread... Greek copies of the Large Catechism are rare. Usually, the teachings of the “Large” and “Small Catechisms” are mixed in the manuscripts. Only in a few copies is the Large Catechism presented in its pure form. According to J. Leroy, the first book of the “Big Catechism”, containing 87 teachings, is known only in one list - in manuscript No. 111 from the library of the Monastery of St. John the Evangelist on Patmos (XI century); the second book, consisting of 124 teachings, exists in two lists - in the same Patmos manuscript, as well as in cod. Baroccianus No. 130 Bodleian Library (Oxford) (12th century); the third book, including 40 teachings, is represented by two copies - Patmos manuscript No. 112 (XI century) and manuscript No. E 101 sup. from the Ambrosian Library (Milan) (XII century). Thus, there is not a single Greek copy that covers all three books, and only the Patmos manuscript No. 111 contains the first and second books together." 13 At the time of publication of the TFS at the beginning of the 20th century, “of the three parts of this monument, only the second is known in print - in the edition of A. I. Papadopoulo-Keramevs... This publication formed the basis for the [pre-revolutionary] translation of the second part of the “Great Announcement.” As for the first part of the Great Catechism, only some catechisms were published from it [by that time] by J. Gozza-Luzi (Nova patrum bibliotheca. T. 9. Pars 2. T. 10. Roma, 1905), moreover, without the proper order and system and without a proper critical attitude. Under such conditions, the editors [TFS] considered it necessary to turn to the handwritten tradition of the monument. With the assistance of the Russian Panteleimon Monastery on Athos, the editors received at their disposal a copy of the first part of the “Great Announcement”, copied from the very [Patmos No. 111 of the 10th century] manuscript that A. I. Papadopoulo-Keramevs used when publishing the second part of this creation... The first part of the “Great Announcement” has been preserved here in its entirety (87 teachings), with the exception the announcement of the first, from which the manuscript contains only the end... But the editors managed to find the full text of this announcement in the edition of Gozza-Luzi (NPB. T. 10. P. 110–113. Roma, 1905), made according to the codex Paris., 891. Thus, in the edition [TFS] both the first and second parts of the “Great Announcement” were published in full (87†124), in a possibly correct translation of all their Greek text, and not in the form of extracts from catechumens, as was done in the fourth volume of the Russian Philokalia (M., 1889)” 14 in the paraphrase translation of St. Theophan the Recluse. Also in the pre-revolutionary edition of TFS, in the second volume, published in 1908, the third part of the “Great Announcement” was published. According to the publishers, “the translation of this part of the “Great Announcement”, not yet published in the original in its entirety and complete composition, was executed from the [Patmos No. 112] Greek manuscript codex... But since the Patmos Codex does not contain the entire composition of the “Great Announcement”, the missing catechumens of its third part were translated from the printed text published by Cozza-Luzi 15, with the corresponding pages of the Greek original indicated in the margins of the Russian translation. Finally, one catechumen (46th) was translated from a manuscript (XVII century) from the library of the Russian Panteleimon Monastery on Athos (No. DLXV)” 16. The pre-revolutionary text of the translation of the TFS was provided with numbering of the columns of Min's "Patrology" and two other publications, according to which the translation of two Lives and three parts of the "Great Announcement" 17 was made. The three parts of the “Great Announcement” are a collection of sermons delivered by St. Theodore 18 for the brethren of his monastery (less often, read in his absence by someone to whom this was entrusted - p. 236, or for other monasteries - p. 239). The Monk Theodore preached to his monks three times a week 19, and in addition, he also held daily conversations with the brethren about ascetic life (see: Great Announcement II, 18). According to the Western researcher Irenaeus Auxerre (I. Hausherr) 20, who wrote an article on the dating of the “Great Announcement”, the teachings were written before the start of the iconoclastic persecution of Emperor Leo V in 813–815. This is indicated, firstly, by the absence of any doctrinal themes regarding the protection of holy icons (Ibid. R. 85). Secondly, in the “Great Announcement” the Monk Theodore often addresses his monks with the words: “Fathers, brothers and children.” In the “Small Announcement,” written shortly before the death of St. Theodore, when after the exile of 815–820 he almost no longer lived in the Studite monastery, destroyed by the iconoclasts, there is no such address, but only “fathers and brothers.” By “children” one can understand both the children who were in the Studite monastery, since here the Monk Theodore established a monastic school, and the novice monks, whom the Monk Theodore verbally distinguishes in his sermons from the experienced and mature monks (Ibid. R. 76). Thirdly, in the “Small Announcement” No. 33 there is a mention of the day of remembrance of “blessed Plato,” that is, the already deceased Venerable Plato, abbot of Sakkudion, uncle of the Venerable Theodore. The very word “blessed,” as I. Oser convincingly showed (Ibid. R. 77–78), is used by Theodore the Studite, as a rule, in relation to the dead. In the “Great Announcement” we do not find such a name in relation to the Monk Plato, therefore, they were created before April 4, 814 - the date of the death of the Monk Plato. Then, the Monk Theodore did not make his announcements in the capital, except in the intervals between exiles, that is, in 797–809 and 811–814. In three parts of the “Great Announcement” (I, 36, 58, 78, 80; II, 6, 44, 48, 72; III, 12, 34) there is a mention of being in the city, which in the case of the Monk Theodore and his monks could only be Constantinople, in which the Studian monastery was located (Ibid. R. 78–79). But in the “Small Announcement” there is practically no mention of presence in the city, but, on the contrary, in the 84th catechism it is mentioned about the removal of St. Theodore from the city to deserted places. According to I. Auxerre, after 820 the Studite monks, when the monastic property was taken away from them, each lived only on his own means (Ibid. R. 79–80) 21 . On the contrary, in Books I and II of the “Great Announcement” one can see regular references and detailed descriptions of monastic work, primarily physical, which the Studite monks are engaged in on land owned by the monastery. In Book III, mentions of such work and, in general, of various monastic professions are rare (Great Announcement III, 17, 25, 26, 29, 39). However, in the 18th announcement there is almost an eschatological call for parting with the monastic economy, which could well mean in the mouth of the Monk Theodore the preparation of the brethren for the impending persecution of Emperor Leo V for their veneration of icons on the eve of 815. All this confirms in general terms the opinion of J. Leroy about the dating of individual parts of the “Great Announcement”. The first part of the “Great Catechumen”, consisting of 87 catechumens, according to the French researcher J. Leroy, was pronounced in 797-803 22, that is, it was intended for the brethren of the Sakkudion monastery, and from 798-799 - also for the brethren of Studium 23. The main themes of the book concern spiritual perfection, the structure of everyday monastic life, virtues and temptations, etc. St. Theodore is a theorist and practitioner of the cenobitic form of monasticism 24 . The characterization of St. Theodore as a theologian, belonging more likely to a practical rather than contemplative direction, can be found in the works of St. Theophan the Recluse, who translated the catechumens of St. Theodore for the IV volume of the Philokalia: “... for monks, these teachings are all treasures... St. Theodore almost never goes up to the heights, but walks around the monastery. for every little thing he gives a lesson to spiritualize it..." 25 The second part of the “Great Announcement,” which includes 124 conversations, according to J. Leroy, was compiled and delivered in 804–808 26 . Conversations 3–6 speak of internecine hostilities “with brothers,” that is, with co-religionists who “proclaimed another emperor.” We are talking about the events of July 18 - September 8, 803, when the unsuccessful usurper Vardan the Turk moved troops to the capital, but after an unsuccessful eight-day siege of Chrysopolis he was forced to surrender to Nikephoros I 27. Some mentions in the announcements of this part bring some clarity. In the “Great Announcement” (II, 57) St. Theodore speaks of imprisonment 28. I. Auxerre dates the announcement of the 80s to the autumn of 811 and considers it the first teaching delivered by the Monk Theodore after returning from his second exile (809–811), which, however, somewhat violates the mentioned chronology of J. Leroy. Announcement 86th I. Auxerre is inclined to be attributed to the spring of 812, since here we are talking about reconciliation (that is, the cessation of persecution), and about a multitude of monks (which indicates rather the second “Michian” persecution than the first), and about spring field work, which could only be carried out the next year after the autumn return. Announcement 106 by I. Auxerre dates back to the summer of 808. Announcement 109 – at the same time. The first persecution is here referred to as having happened in the past. Announcement 111 is a message from the second exile and perhaps at the beginning of it. The 112th indicates the flourishing of the Studite monastic community and the need to visit other monasteries, so the time of its writing could be very wide (799–814). Catechumen 116 was written before 814, since Plato (“our common father”) is still alive. 118th speaks of the appointment of Rev. Theodore as his deputy Kalogir 29. In 121, the war with the Arabs is mentioned, and Auxerre makes the assumption that the mention refers to the events of 797 - the departure from Sakkudion (Hausherr I. R. 84–85) 30. Auxerre dates the 123rd announcement to the autumn of 811–814, since it says that the brethren repeatedly suffered imprisonment, that is, two (first and second) exiles (Ibid. R. 85). The third part, consisting of 46 catechumens, according to Leroy, was pronounced in 811–813 31 . The works of St. Theodore, including his “Acts,” were very famous in Rus' and “have long been included in various collections of a spiritual and edifying nature” 32. At the same time, books I and III were not translated by the Slavs, and book II exists 33 in 18 Russian copies of the 14th-17th centuries and contains 124 teachings 34 . The memory of St. Theodore was also revered by church building. There is a well-known stone church in the name of St. Theodore the Studite in Moscow on Nikitskaya Street, founded in the 15th century in honor of the liberation of Rus' from the Tatar-Mongol yoke as a result of the famous standing on the Ugra River. The retreat of Khan Akhmat from Ugra fell on the day of memory of the Monk Theodore the Studite - November 11/24, 1480. Patriarch Filaret, the father of the first Russian Tsar of the Romanov dynasty, rebuilt this stone church in honor of St. Theodore the Studite in 1624–1626, after the end of the Time of Troubles. Later, the great Russian commander A.V. Suvorov, who lived nearby, was baptized in it, and then sang in the choir. I think we should agree with the following characterization given to this saint and his “Acts”: “Reverend Theodore the Studite is one of the greatest ascetics and teachers of Orthodox monasticism. The fruit of his ascetic zeal was numerous teachings. which have not lost their guiding significance in the salvation of a Christian to this day” 35. This publication was prepared according to TFS, the most advanced and complete of the pre-revolutionary domestic publications 36. When working on it we also used: the publication of the French translation of the first part of the “Great Catechumen” by St. Theodore the Studite 37, the publication of the Greek text of the first and third parts of the “Great Catechumen”, published by Joseph Cozza-Luzzi in volume IX of the series “New Library of the Holy Fathers” by Cardinal Angelo Mai 38; as well as a domestic edition of the text of the Greek primary source of Part II of the “Great Announcement”: “The Great Catechism of St. Theodore the Studite” (Part Two. St. Petersburg, 1904) 39, published by the famous Russian Byzantine scholar, Greek by birth, Afanasy Ivanovich Papadopoulo-Keramevs (1856–1912). When working on this publication, the scientific editor of the series, P.K. Dobrotsvetov, checked the translation of the TFS with the versions of the above publications. He pointed out the most important discrepancies. Certain text fragments found in the NPB that were missing in the TFS have been translated and inserted into the text or notes. The quality of the TFS translation is generally recognized as very high, however, there are also many inaccuracies. For example, the “statute of communal ill-suffering” in TFS was the statute of “public ill-suffering” (p. 276); instead of “let’s cry in order to laugh with eternal blissful laughter” there was “let’s cry in order to laugh with eternal blissful crying” (p. 451); instead of Saint Anthony, Saint Athanasius is erroneously indicated (p. 455); the “beautifully walking” horse in TFS is called “stepping” (p. 473); instead of “Lot who was riotous with his own daughters” in TFS we meet “Lot who was present with his own daughters” (p. 489); "monastery of St. Dalmata" became the "Dalmatian monastery", that is, one could mistakenly conclude that the monastery was located in the region of Dalmatia (p. 615); “godlike” – “deified” (p. 732), “indestructible dwelling” - “eternal dwelling” (p. 783), etc. As a result of scientific editing, many new biblical references appeared in the text of the TFS. In addition, some outdated expressions have been replaced and the spelling has been brought into line with current standards of the Russian language. However, out of respect for the pre-revolutionary translation, the editors considered it necessary to place the replaced words and phrases in page-by-page notes. The text of the new edition, accordingly, is provided with new notes and comments. Comments of a canonical nature belong to the teacher of the Moscow Theological Academy, priest Alexander Zadornov. The publication of the “Great Announcement” of St. Theodore is preceded by an introductory article by the famous Russian Byzantine scholar, professor, doctor of church history I. I. Sokolov (1865–1939) “St. Theodore the Studite, his church-social and theological-literary activities. Historical sketch" 40; the same article served as a preface to the first volume of TFS (St. Petersburg, 1907). The biographies of St. Theodore are also taken from the TFS into our edition - Life 1 (Vita A) of Theodore Daphnopatos, the author of the first half of the 10th century, and Life 2 (Vita B) 41 of the monk Michael 42, to whom some manuscripts attribute Life 1 43. The Russian translation of these lives for the publication of TFS was made from “Patrology” by J.-P. Minya. In addition, our publication provides a translation of a fragment from Life 3 (Vita C), published in Greek by the pre-revolutionary Byzantine scholar V. Latyshev 44 ; this fragment - the story of the vision of the Venerable Hilarion the New of the exodus of the soul of the Venerable Theodore at his death (see p. 217 of this edition) - was absent in Lives 1 and 2 45 . At the end of the volume there is an index of quotations from the Holy Scriptures according to the “Great Announcement” of St. Theodore the Studite, as well as subject, geographical and name indexes (done by Priest Dimitry Artemkin, an employee of the Orthodox Encyclopedia Center) and a list of abbreviations. According to Hieromonk Tikhon (Agrikov; later Schema-Archimandrite Panteleimon), the Monk Theodore “was a man of extraordinary spiritual strength and inexhaustible energy. From the very first steps of his practical activity, he managed to attract the attention of his contemporaries and for several decades he was perhaps the most influential person in the Byzantine Church and throughout the empire. Possessing a bright, deep mind, an indestructible will, imbued with sincere piety and love for the Orthodox Church and his people, the Monk Theodore used all the qualities of his soul to develop an amazingly broad church, social and monastic activity” 46. Thus, the Monk Theodore the Studite is interesting to us both as a historical figure, unique in the facts of his biography, and as a God-enlightened spiritual mentor, whose works and teachings are important for everyone striving for the Truth. Metropolitan of Tashkent and Central Asia See: Sidorov A.I. Saint Basil the Great. Life, church service and creations // St. Basil the Great. Creations. M., 2008. T. 1. P. 38. Compare: Rev. Theodore “becomes a legislator, setting out for the monks the God-given commandments that he received from God” (Venerable Theodore the Studite. Life 2, 21 // Venerable Theodore the Studite. Works: In 3 vols. T. 1. M.: Siberian Blagozvonnitsa, 2010. (Complete collection of the works of the holy fathers of the Church and church writers in Russian translation; vol. 5, 6, 7). P. 184 (hereinafter – St. Theodore the Studite. Creations). See: Rev. Theodore the Studite. Life 1, 13 // Ibid. P. 117. Of these, 39 times in letters, 32 times in 395 catechumens, 3 times in “Antirretics,” 1 time in “Refutation of Evil Poems,” 1 time in the Funeral Homily to Plato, 1 time in epigrams and 1 time in “Testament.” Thus, in Book I of the “Great Announcements” there are 6 quotes and allusions from the “Long Rules” and the Prologue to them, “The Words of the Ascetic”, Conversations on the words “Listen to yourself”. Book II contains 13 quotations and allusions from St. Vasily: from the Long, Short, Moral Rules and “Monastic Rules”. Book III is poor in references to St. Vasily. There is only an unidentified quotation here, as well as a reference to the “Penances” of St. Vasily. See: Leroy J. L'influence de saint Basile sur la réforme studite d'aprés les Catéchéses // Irénicon. T. 52. 1979. Monastére de Chvetogne, Belgique. P. 491–498. See: Sokolov I.I. Venerable Theodore the Studite, his church-social and theological-literary activities. Historical essay // Rev. Theodore the Studite. Creations. T. 1. P. 73. Prot. John Meyendorff. Byzantine theology. Minsk, 2001. P. 80. According to the Russian Church historian, “monks were very important in the religious life of Byzantium. They were zealous guardians of the Orthodox faith, strong defenders of church teaching. Their principle was strict observance of Christian dogmas (ή ακρίβεια των δογμάτων)… and church canons (ή ακρίβεια των κανόνων)… Because of this, the monks equally sharply protested against the violation of church canons ruled, no matter who it came from, from kings or subjects" (Sokolov I.I. The state of monasticism in the Byzantine Church from the middle of the 9th to the beginning of the 13th century (842–1204). St. Petersburg, 2003. P. 397). 3 Here, in particular, lived St. Simeon the Reverent - teacher Rev. Simeon the New Theologian (949–1022), as well as Simeon the New Theologian himself, although not for long. Quote by: Kazhdan A.P. History of Byzantine literature (650–850). St. Petersburg, 2002. P. 308. See: Mansvetov I. Studiysky Monastery and its church and service rules // TSORP. Book 3. M., 1884. According to another author, “throughout its entire existence, from the time of its founding until the fall of Constantinople, it enjoyed extraordinary fame and benefits for the great services rendered by its truly “unceasing” and fearless monks to both the state and the Church in particular. The Studite monastery was usually called “the famous and glorious school of virtue”” (Studio monastery in the name of St. John the Baptist (now “Emir-Akhor”) in Constantinople. Odessa: ed. hieromon. Anthony in favor of the Russian Elias monastery on Athos, 1886. P. 6–7). Archim. Augustin (Nikitin). Studiysky monastery and ancient Rus' // Alpha and Omega. No. 2 (55) 2009. pp. 373–374. See: Rev. Theodore the Studite. Life 1, 37; 2, 23 // Rev. Theodore the Studite. Creations. T. 1. P. 130, 185. Some of the catechumens “already had an inscription about the day of utterance, and the rest were classified, entitled with words taken from their teachings, and combined into one book of small teachings and three books of large teachings; this work was done by the same person... (Naucratius or Nicholas the Studite [disciples of St. Theodore])” (Ishchenko D.S. Catechetical teachings of Theodore the Studite in Byzantium and among the Slavs // Byzantine Time Book. M., 1979. T. 40. P. 161). See: Theodore Studite. Les Grandes Catecheses. Livre I. Traduction et notes par Florence de Montleau. Spiritualite Orientale. N. 79. Begrolles en Mauges, 2002 (hereinafter referred to as TSGC). R. 26. Ishchenko D. WITH . Catechetical teachings of Theodore the Studite in Byzantium and among the Slavs. P. 157. The works of St. Theodore the Studite in Russian translation. T. 1. St. Petersburg, 1907. P. VII. Sancti Theodori Studitae sermones magnae catecheseos // Nova partum bibliotheca. T. 9/2. Roma, 1888. T. 10/1. Roma, 1905 (hereinafter referred to as NPB). The works of St. Theodore the Studite in Russian translation. T. 2. St. Petersburg, 1908. P. III. Min's column numbers are given in square brackets: […]. The translation of the second part of the “Great Announcement” was provided with indications of page numbers (in TFS and our edition they are indicated in angle brackets) according to the edition of A. I. Papadopoulo-Keramevs (St. Petersburg, 1906), which had 931 pages. However, the editors of our series, which did not have this edition, but had the 1904 edition, containing 410 pages (columns) of Greek text, had to indicate the pages for this edition as well (shown in parentheses (...)). In our edition, in the notes, parts of the “Great Announcement” are indicated by a large Latin numeral (I, II, III, respectively) and then followed by the number of the announcement. In the cited work of I. I. Sokolov, in references to Part II of the “Great Announcement,” the number of the announcement is not indicated, but the page number is given in angle brackets according to the 1906 edition of Papadopoulos-Keramevs. In Sokolov’s article, references to the “Great Announcement” are given indicating the pages of this volume. References to the “Small Announcement” are given on the pages of the 1891 edition of the Greco-Latin text by Emmanuel Auvray, indicated in the 1st volume of the TFS. In the next, second volume of the works of St. Theodore they will also be reproduced. In references to letters from Rev. Theodore, the numbering is given according to the German edition of Georgios Fatouros, according to which the publication of the letters of St. Theodore in the third volume of his Works in our series. Unlike the “Small Announcement,” which is a shorthand of short sermons delivered without preparation, the “Great Announcement” is a prepared and written work (see: St. Theodore the Studite. Life 2, 23 // St. Theodore the Studite. Works. Vol. 1. P. 185). See: Rev. Theodore the Studite. Life 2, 13. Sometimes he reduced the frequency of his sermons: either due to his own illness, or because of the good and fruitful spiritual progress of his audience. According to Leroy's calculations, cited by R. Holia, at least 1,500 announcements should have remained; the surviving “Great Catechumen” and “Small” constitute only 26% of the original number of catechumen teachings (Cholij R. Theodore Studite. The ordering of holiness. Oxford, 2002. P. 69). Hausherr I. Date de la Grande Catechese // Orientalia Christiana, 22. Roma, 1926. pp. 76–86. See the 83rd announcement of the “Small Announcement” for the mention of a four-year cessation of monastic work. See: TSGC. R. 26; R. Holy attributes a different dating to Leroy: 795–799/800. (Cholij R.P. 68). The first mention of monastic life in Constantinople, that is, in the Studian monastery, is found in the 36th catechumenate, and mention of the second “Michian” persecution is in the 47th. According to Rev. John Meyendorff, Rev. Theodore “created from the monks of the Studite monastery a strictly organized liturgical and tirelessly working community, according to the best communal traditions, dating back to Basil and Pachomius” (Prot. John Meyendorff. Byzantine theology. P. 81). St. Theophan the Recluse. Creations. Collections of letters. Vol. 1. M., 1898. P. 84; Right there. Vol. 7. 1901. P. 213. See: TSGC. R. 26. R. Holy ascribes a different dating to Leroy: 799 / 800–808 / 811. (Choly R. P. 68). See: Oxford Dictionary of Byzantium (hereinafter referred to as ODB). New York - Oxford, 1991. P. 255. This announcement, according to I. Oser, can hardly be attributed to 797, when Rev. Theodore was in the Sakkudion monastery, since the heavenly patrons of both this monastery and the Studite monastery are mentioned here, which indicates a later, Constantinople period. It is unlikely that we can talk about the conclusion of 811, since Rev. Theodore speaks of quick liberation. Consequently, we can talk about arrest for 24 days after the death of St. Tarasius, Patriarch of Constantinople, February 25, 806, as stated in the Funeral Homily to Plato, 34–35. In Announcement II, 59, which is a letter from the brethren of the subordinate monastery “Three Gates”, we are talking about the same events - release from prison, and indicates the heat and the beginning of summer. In 811 Rev. Theodore was released in the fall, and in 797 he did not have the above-mentioned monastery under his control. See: HausherrI. Date de la Grande Catechese. R. 82–83. This is how Auxerre tends to translate; in the text of TFS - simply “old man”, without mentioning the name. However, it is worth disagreeing with this, since the events are described in the present tense and, most likely, point to the Arab expedition of 806, when Caliph Harun al-Rashid took Heraclius and Tiana. See: TSGC. R. 26; R. Holy attributes a different dating to Leroy: 812–813/814. (Choli R.P. 68). Archim. Augustine (Nikitin). Studii monastery and ancient Rus'. P. 374. See: IshchenkoD. C. Catechetical teachings of Theodore the Studite in Byzantium and among the Slavs. P. 162. In the 16th century these teachings were included in the November book of Makariev's Four Menaions, published in Slavic in 1897 by the Archaeographic Commission edited by V. Vasilievsky in the November Menaion on November 11. Hieromonk Tikhon Zaitsev. The Monk Theodore the Studite is a teacher of monasticism. Cand. diss. in theology. Sergiev Posad, 1995. P. 2. According to the modern foreign researcher Roman Kholiya, this pre-revolutionary publication is the only complete translation of the works of St. Theodore Studite into modern languages ​​(“... a complete translation of the works of St. Theodore was made in Russia” - Cholij R. Theodore Studite. The ordering of holiness. R. 6). Creations of Rev. Theodore Studite, published since the 90s. XX century in various Orthodox publishing houses in Russia, there is nothing more than a reissue of the most perfect of the pre-revolutionary domestic publications of this holy father. Theodore Studite. Les Grandes Catecheses. Livre I. Traduction et notes par Florence de Montleau. Spiritualite Orientale. N. 79. Begrolles en Mauges, 2002. Sancti Theodori Studitae sermones magnae catecheseos // Nova partum bibliotheca. T. 9/2. Roma, 1888. Του οσίου Θεοδώρου του Στουδίτου Μεγάλη Κατήχησις . ??? Επιτροπής. Ἐν Yετρουπόλει, 1906. Σελ. 931 in 16°; Του οσίου Θεοδώρου του Στουδίτου Μεγάλη Κατήχησις . Βιβλιον δεύτερον / Ed.: A. I. Papadopoulo-Keramevs // Great Four Menaions, collected by All-Russian Metropolitan Macarius. November, day 11. Issue seven. Application. St. Petersburg: Kirshbaum Printing House, 1904 (hereinafter referred to as PC). See: Rev. Theodore the Studite. Creations. T. 1. pp. 17–106. See: Rev. Theodore the Studite. Creations. T. 1. P. 107–169; 170–216. Life 2 of the monk Michael is more ancient, and Life 1 is more recent. The numbering of the Lives (1 and 2) is as follows because in modern times the life written by Theodore Daphnopatos (Life 1) was first published, and then the life authored by the monk Michael (Life 2). Michael was a monk of the Studite Monastery and wrote his Life around 868. See: Latyshev V. Life of St. Theodore the Studite in Munich Manuscript No. 467 // Byzantine Time Book. T. 21. Issue. 3–4. (1914). Petrograd, 1915. P. 222. Life 1 was published by Sirmond in 1696, and Life 2 was published by Angelo Mai in 1853 in Nova patrum bibliotheca. T. 6. Both lives were then republished in Min’s “Patrology” (PG. T. 99. Col. 113–232; 233–328). Latyshev V. Life of St. Theodora Studite. pp. 222–254; Vita S. Theodori Studitae in codice Mosquensi musei Rumianzoviani. No. 520 // Byzantine temporary book. T. 21. Issue. 3–4. pp. 255–340. As V. Latyshev showed in his article, Life 3 largely coincides with Lives 1 and 2, however, there are certain discrepancies between them. The most extensive is the story of the vision of St. Hilarion (see: Latyshev V. Life of St. Theodore the Studite. pp. 252–253). In the Russian Great Four Menaions of St. Macarius, Metropolitan of Moscow, Slavic translation of the life of St. Theodore was made precisely from the edition of Life 3, and not from Life 1 or 2 (see: Latyshev V. Life of St. Theodore the Studite. P. 225). Hieromonk Tikhon (Agrikov). Venerable Theodore Studite as the organizer of cenobitic monasticism. Course essay for the Department of Byzantine Studies at the Moscow Academy of Sciences. Zagorsk, 1953–1954. S. 1.